12

Written and sent by Gregory, Pope of Rome, to Germanus, the most holy patriarch of Constantinople. .............................................................. 397

OF MAXIMUS, CONCERNING VARIOUS DIFFICULTIES OF THE SAINTS .................................................... 399

OF DIONYSIUS AND GREGORY .......................................................................................... 399

TO THOMAS THE SANCTIFIED. PAGE 1032. ............................................................ 399

From the first oration on the Son by Saint Gregory the Theologian, on the text: "For this reason, the Monad, moved from the beginning into a Dyad, has come to rest in a Triad." And again, from the same author, from the second (1036) Oration on Peace, on the text: "The Monad being moved because of its richness, and the Dyad being surpassed—for it is beyond matter and form, from which are bodies—and the Triad being defined because of its perfection."................................................................................................ 400

From the same author, from the same first oration, on the text: "In a word, attribute the higher things to the Godhead and to the nature superior (1037) to passions and body, but the more humble things to the composite and to him who for your sake was emptied and incarnate, and—what is no worse to say—also made man."................................................................................................ 401

From the same author, from the same oration, on the text: "For he who is now despised by you existed when he was also above you; he who is now man was also uncompounded. (1040) The one, he was and remained; the other, which he was not, he assumed. In the beginning he was without cause (for what is the cause of God?); but later he also came to be for a cause, and that was for you to be saved, you insolent one, who on this account despise the Godhead because it accepted your grossness, Mind having conversed with flesh by means of a medium, and he who is God below became man, because he was mingled with God and became one, the superior prevailing, that I might become God to the same extent that he became man." .. 402

On the letter to Gaius the Therapeut of Dionysius the Areopagite, bishop of Athens: "How, you say, is Jesus, who is beyond all things, essentially ranked with all men? For he is not called man here as being the cause of men, but as himself being truly man in his whole essence."............................................... 404

FROM THE SAME. (1061).................................................................................................. 409

Maximus to John, archbishop of Cyzicus, greetings in the Lord. .................... 409

From the oration on the love of the poor, on the text, "I spare it as a co-worker, and I do not know how

to flee the insurrection, or how not to fall from God, weighed down by the fetters that drag down or hold fast to the ground." .................................................................................................... 410

From the same oration, on the text, "What is this wisdom concerning me, and what is this great mystery? Or does he wish that we, being a portion of God and having flowed from above, so that we should not, being lifted up and exalted on account of our dignity, despise the Creator, should always look to him in the struggle and battle against the body, and that the conjoined weakness should be a tutelage for our dignity?"................................................................................. 411

From the same oration, on the text, "Until matter also from itself bears its disorderliness as in a stream."............................................................................................................... 423

From the same author, from the oration on Saint Athanasius, on the text, "For he has not, nor will he ever have, anything higher." .................................................................................................. 424

From the same oration, on the text, "Therefore, whoever has succeeded by means of reason and contemplation in passing through matter and this fleshly thing, whether one should call it a cloud or a veil, to be with God, and to be mingled with the purest light, as far as is possible for human nature, this man is blessed for his ascent from here and his deification there,

12

Συγγραφεῖσα καί ἀποσταλεῖσα παρά Γρηγορίου ΠάπαῬώμης, πρός Γερμανόν τόν ἁγιώτατον πατριάρχην Κωνσταντινουπόλεως. .............................................................. 397

ΜΑΞΙΜΟΥ ΠΕΡΙ ∆ΙΑΦΟΡΩΝ ΑΠΟΡΙΩΝ ΤΩΝ ΑΓΙΩΝ .................................................... 399

∆ΙΟΝΥΣΙΟΥ ΚΑΙ ΓΡΗΓΟΡΙΟΥ .......................................................................................... 399

ΠΡΟΣ ΘΩΜΑΝ ΤΟΝ ΗΓΙΑΣΜΕΝΟΝ. ΣΕΛ. 1032. ............................................................ 399

Τοῦ ἁγίου Γρηγορίου τοῦ Θεολόγου, ἐκ τοῦ περί Υἱοῦ πρώτου λόγου εἰς τό· "∆ιά τοῦτο μονάς ἀπ᾿ ἀρχῆς εἰς δυάδα κινηθεῖσα μέχρι Τριάδος ἔστη." Καί πάλιν τοῦ αὐτοῦ ἐκ τοῦ δευτέρου (1036) Εἰρηνικοῦ εἰς τό· "Μονάδος μέν κινηθείσης, διά τό πλούσιον, δυάδος δέ ὑπερβαθείσης· ὑπέρ γάρ τήν ὕλην καί τό εἶδος, ἐξ ὧν τά σώματα, Τριάδος δέ ὁρισθεῖσης, διά τό τέλειον."................................................................................................ 400

Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ πρώτου λόγου εἰς τό· " Ἑνί δέ κεφαλαίῳ, τά μέν ὑψηλότερα πρόσαγε τῇ θεότητι καί τῇ κρείττονι φύσει (1037) παθῶν καί σώματος, τά δέ ταπεινοτερα τῷ συνθέτῳ καί διά σέ κενωθέντι καί σαρκωθέντι, οὐδέν δέ χεῖρον εἰπεῖν καί ἀνθρωπισθέντι. "................................................................................................ 401

Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου εἰς τό· " Οὗτος γάρ ὁ νῦν σοι καταφρονούμενος ἦν ὅτε καί ὑπέρ σέ ἦν· ὁ νῦν ἄνθρωπος καί ἀσύνθετος ἦν· (1040) ὁ μέν ἦν, διέμεινεν, ὁ δέ οὐκ ἦν, προσέλαβεν· ἐν ἀρχῇ ἦν ἀναιτίως (τίς γάρ αἰτία Θεοῦ;) · ἀλλά καί ὕστερον γέγονε δι᾿ αἰτίαν· ἡ δέ ἦν τό σέ σωθῆναι τόν ὑβριστήν, ὅς διά τοῦτο περιφρονεῖς θεότητα ὅτι τήν σήν παχύτητα κατεδέξατο, διά μέσου νούς ὁμιλήσας σαρκί καί γενόμενος ἄνθρωπος ὁ κάτω Θεός, ἐπειδή συνακεκράθη Θεῷ καί γέγονεν εἷς, τοῦ κρείττονος ἐκνικήσαντος, ἵνα γένωμαι τοσοῦτον Θεός ὅσον ἐκεῖνος ἄνθρωπος. " .. 402

Εἰς τήν πρός Γάϊον τόν θεραπευτήν ἐπιστολήν τοῦ ∆ιονυσίου τοῦ Ἀρεοπαγίτου, ἐπισκόπου Ἀθηνῶν· " Πῶς, φής, Ἰησοῦς, ὁ πάντων ἐπέκεινα, πᾶσιν ἀνθρώποις ἐστίν οὐσιωδῶς συντεταγμένος; Οὐδέ γάρ ὡς αἴτιος ἀνθρώπων ἐνθάδε λέγεται ἄνθρωπος, ἀλλ᾿ ὡς αὐτός κατ᾿ οὐσίαν ὅλην ἀληθῶςἄνθρωπος ὤν."............................................... 404

ΕΚ ΤΟΥ ΑΥΤΟΥ. (1061).................................................................................................. 409 Πρός Ἰωάννην ἀρχιεπίσκοπον Κυζίκου Μάξιμος ἐν Κυρίῳ χαίρειν. .................... 409 Ἐκ τοῦ περί φιλοπτωχίας λόγου, εἰς τό, "Φείδομαι ὡς συνεργοῦ, καί οὐκ ἔχω πῶς

φύγω τήν ἐπανάστασιν, ἤ πῶς μή ἀπό Θεοῦ πέσω βαρηθείς ταῖς πέδαις κατασπώσαις ἤ κατεχούσαις εἰς ἔδαφος." .................................................................................................... 410

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, "Τίς ἡ περί ἐμέ σοφία, καί τί τό μέγα τοῦτο μυστήριον; ἤ βούλεται μοῖραν ἡμᾶς ὄντας Θεοῦ, καί ἄνωθεν ῥεύσαντας, ἵνα μή διά τήν ἀξίαν ἐπαιρόμενοι καί μετεωριζόμενοι καταφρονῶμεν τοῦ Κτίσαντος, ἐν τῇ πρός τό σῶμα πάλῃ καί μάχῃ πρός αὐτόν ἀεί βλέπειν, καί τήν συνεζευγμένην ἀσθένειαν παιδαγωγίαν εἶναι τοῦ ἀξιώματος; "................................................................................. 411

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " Ἕως ἄν καί παρ᾿ ἑαυτῆς ἡ ὕλη φέρῃ τό ἄτακτον ὥσπερ ἐν ῥεύματι."............................................................................................................... 423

Τοῦ αὐτοῦ ἐκ τοῦ εἰς τόν ἅγιον Ἀθανάσιον όγου, εἰς τό, "Οὐ γάρ ἔχει τι ὑψηλότερον ἤ ὅλως ἕξει." .................................................................................................. 424

Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό, " ᾯτινι μέν οὖν ἐξεγένετο διά λόγου καί θεωρίας διασχόντι τήν ὕλην καί τό σαρκικόν τοῦτο, εἴτε νέφος χρή λέγειν, εἴτε προκάλυμμα, Θεῷ συγγενέσθαι, καί τῷ ἀκραιφνεστάτῳ φωτί κραθῆναι, καθ᾿ ὅσον ἐφικτόν ἀνθρωπίνῃ φύσει μακάριος οὗτος τῆς ἐντεῦθεν ἀναβάσεως καί τῆς ἐκεῖσε θεώσεως,